マタイによる福音書 13

7の翻訳 · 12つの教派を通して読む.

NCB · 新コンセンサス聖書

¹On that day Jesus went out of the house and sat by the sea. ²And many crowds gathered to him, so that he got into a boat and sat down, and all the crowd stood on the beach. ³And he spoke many things to them in parables, saying: "Look, the sower went out to sow. ⁴And as he sowed, some seeds fell along the path, and the birds came and devoured them. ⁵Others fell on the rocky places, where they did not have much earth, and immediately they sprang up, because they had no depth of earth. ⁶But when the sun rose they were scorched, and because they had no root they withered. ⁷Others fell upon the thorns, and the thorns came up and choked them. ⁸But others fell upon the good earth and yielded fruit, some a hundredfold, some sixty, and some thirty. ⁹The one who has ears to hear, let him hear." ¹⁰And the disciples came and said to him, "Why do you speak to them in parables?" ¹¹And he answered and said to them: "Because to you it is given to know the mysteries of the kingdom of the heavens, but to them it is not given. ¹²For whoever has, to him will be given, and he will have an abundance; but whoever does not have, even what he has will be taken away from him. ¹³For this reason I speak to them in parables, because seeing they do not see, and hearing they do not hear, nor do they understand. ¹⁴And in them is fulfilled the prophecy of Isaiah, which says: 'By hearing you will hear and will by no means understand, and seeing you will see and will by no means perceive; ¹⁵for the heart of this people has grown dull, and with their ears they hear heavily, and their eyes they have closed; lest they should see with their eyes, and hear with their ears, and understand with their heart, and turn back, and I should heal them.' ¹⁶But blessed are your eyes because they see, and your ears because they hear. ¹⁷For truly I say to you that many prophets and righteous people desired to see what you see, and did not see it, and to hear what you hear, and did not hear it. ¹⁸You, therefore, hear the parable of the one sowing: ¹⁹When anyone hears the word of the kingdom and does not understand it, the evil one comes and snatches away what was sown in his heart. This is the one sown along the path. ²⁰And the one sown on the rocky places, this is the one hearing the word and immediately receiving it with joy; ²¹yet he has no root in himself, but is only temporary. And when affliction or persecution arises because of the word, immediately he falls away. ²²And the one sown among the thorns, this is the one hearing the word, but the anxiety of this age and the deceitfulness of wealth choke the word, and he becomes unfruitful. ²³And the one sown on the good earth, this is the one hearing the word and understanding it, who indeed bears fruit and produces, some a hundredfold, some sixty, and some thirty." ²⁴He set another parable before them, saying: "The kingdom of the heavens is like a man sowing good seed in his field; ²⁵but while the men were sleeping, his enemy came and oversowed darnel among the wheat, and went away. ²⁶So when the blade sprang up and produced fruit, then the darnel appeared also. ²⁷And the servants of the master of the house came and said to him, 'Lord, did you not sow good seed in your field? From where then does it have darnel?' ²⁸And he said to them, 'An enemy did this.' The servants say to him, 'Do you want us, then, to go and gather them?' ²⁹But he says, 'No, lest in gathering the darnel you root up the wheat along with them. ³⁰Let both grow together until the harvest; and at the time of the harvest I will say to the harvesters, "Gather first the darnel and bind them into bundles to burn them, but gather the wheat into my barn."' ³¹He set another parable before them, saying: "The kingdom of the heavens is like a grain of mustard seed, which a man took and sowed in his field; ³²which indeed is smaller than all the seeds, but when it is grown it is greater than the garden plants and becomes a tree, so that the birds of the sky come and nest in its branches." ³³He spoke another parable to them: "The kingdom of the heavens is like leaven, which a woman took and hid in three measures of flour, until it was all leavened." ³⁴All these things Jesus spoke in parables to the crowds, and without a parable he was speaking nothing to them, ³⁵so that what was spoken through the prophet might be fulfilled, saying: "I will open my mouth in parables; I will utter things hidden from the foundation of the world." ³⁶Then, having dismissed the crowds, Jesus went into the house. And his disciples came to him, saying, "Explain to us the parable of the darnel of the field." ³⁷And he answered and said to them: "The one sowing the good seed is the Son of Man; ³⁸and the field is the world; and as for the good seed, these are the sons of the kingdom; and the darnel are the sons of the evil one; ³⁹and the enemy who sowed them is the devil; and the harvest is the culmination of the age; and the harvesters are angels. ⁴⁰Therefore, just as the darnel is gathered and burned with fire, so will it be at the culmination of this age. ⁴¹The Son of Man will send out his angels, and they will gather out of his kingdom all the stumbling blocks and those who practice lawlessness, ⁴²and they will cast them into the furnace of fire; there will be the weeping and the gnashing of teeth. ⁴³Then the righteous will shine forth like the sun in the kingdom of their Father. The one who has ears to hear, let him hear. ⁴⁴Again, the kingdom of the heavens is like a treasure hidden in the field, which a man found and hid; and in his joy he goes and sells everything he has and buys that field. ⁴⁵Again, the kingdom of the heavens is like a merchant seeking beautiful pearls; ⁴⁶and having found one pearl of great value, he went away and sold everything he had and bought it. ⁴⁷Again, the kingdom of the heavens is like a dragnet that was cast into the sea and gathered some of every kind, ⁴⁸which, when it was filled, they drew up onto the beach; and sitting down, they gathered the good into containers, but threw the bad away. ⁴⁹So will it be at the culmination of the age: the angels will go out and separate the evil from the midst of the righteous, ⁵⁰and they will cast them into the furnace of fire; there will be the weeping and the gnashing of teeth. ⁵¹Jesus says to them, "Have you understood all these things?" They say to him, "Yes, Lord." ⁵²And he said to them, "For this reason, every scribe who has been discipled for the kingdom of the heavens is like a master of a house, who brings out of his treasure things new and old." ⁵³And it came about that when Jesus had finished these parables, he moved on from there. ⁵⁴And coming into his hometown, he was teaching them in their synagogue, so that they were astonished and said, "From where does this man get this wisdom and these mighty works? ⁵⁵Is not this the carpenter's son? Is not his mother called Mary, and his brothers James and Joseph and Simon and Judas? ⁵⁶And his sisters, are they not all with us? From where, then, does this man get all these things?" ⁵⁷And they took offense at him. But Jesus said to them, "A prophet is not without honor except in his hometown and in his own house." ⁵⁸And he did not do many mighty works there, because of their unbelief.

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各教派が一致している点

While some traditions note that Jesus intentionally speaks in parables to reveal kingdom mysteries to his disciples while concealing them from those with hardened hearts, the chapter's teachings primarily yield significant interpretive divides. The theological implications of the sower are highly disputed, dividing those who assert the soils represent human free will cooperating with offered grace from those who insist fruitful reception depends entirely upon God sovereignly regenerating the… サインインして共通理解の全文を読む →

各教派の相違点

Jesus' use of parables serves to sovereignly reveal the mysteries of the kingdom to the elect while judicially blinding the reprobate.
reformed: AFFIRM; methodist: DENY
The pure Word of God inherently possesses the power to produce faith and reproduce New Testament Christianity when sown in human hearts.
lutheran: QUALIFY; reformed: DENY; restorationist: AFFIRM
The varying soils in the parable of the sower represent the free will and mutable disposition of the hearers cooperating with universally offered grace.
catholic: AFFIRM; orthodox: AFFIRM; reformed: DENY; methodist: AFFIRM; restorationist: AFFIRM
Fruitful reception of the gospel in the parable of the sower depends entirely upon God sovereignly regenerating and preparing the hearer's heart.
catholic: DENY; orthodox: DENY; reformed: AFFIRM; methodist: DENY; restorationist: DENY
True reception of the gospel requires personal conversion that results in enduring fruit, differentiating genuine believers from nominal professors.
anglican: AFFIRM; reformed: AFFIRM; baptist: AFFIRM; methodist: DENY
The rocky and thorny soils depict individuals who genuinely receive the word but fall away, demonstrating the conditional nature of perseverance.
reformed: DENY; methodist: AFFIRM
The visible Church on earth is a mixed body containing both righteous members and hypocrites until the final judgment.
catholic: AFFIRM; anglican: AFFIRM; lutheran: AFFIRM; reformed: AFFIRM; baptist: DENY; methodist: AFFIRM; anabaptist: DENY; adventist: AFFIRM; restorationist: AFFIRM
The 'field' in the parable of the weeds explicitly represents the world, meaning the parable does not justify a mixed church membership or preclude congregational discipline.
catholic: DENY; anglican: DENY; lutheran: DENY; reformed: DENY; baptist: AFFIRM; methodist: DENY; anabaptist: AFFIRM; adventist: DENY
The command to let the weeds grow together forbids schismatic movements from attempting to prematurely separate or forcefully purify the visible church.
catholic: AFFIRM; anglican: AFFIRM; lutheran: AFFIRM; reformed: AFFIRM; baptist: DENY; methodist: AFFIRM; anabaptist: DENY
The harvest parables underscore the urgent eschatological mission of the church to gather souls through Spirit-empowered evangelism before the final judgment.
baptist: AFFIRM; pentecostal: AFFIRM; restorationist: DENY
The parables of the mustard seed and leaven reveal the kingdom's organic, progressive growth from a hidden beginning to a visible, all-encompassing reality.
catholic: AFFIRM; anglican: AFFIRM; lutheran: QUALIFY; reformed: AFFIRM; baptist: AFFIRM; anabaptist: QUALIFY; pentecostal: QUALIFY; restorationist: AFFIRM
The parables of the hidden treasure and the pearl of great price represent the acquisition of the Holy Spirit.
orthodox: AFFIRM; oriental-orthodox: DENY; lutheran: QUALIFY; restorationist: QUALIFY
The parables of the hidden treasure and the pearl require the complete renunciation of worldly possessions and attachments, serving as a mandate for monasticism or total consecration.
catholic: AFFIRM; orthodox: AFFIRM; oriental-orthodox: AFFIRM; lutheran: QUALIFY; reformed: QUALIFY; methodist: AFFIRM; anabaptist: AFFIRM; pentecostal: QUALIFY; adventist: QUALIFY
The instructed scribe bringing forth new and old things signifies the unity and continuity of the Old and New Testaments within Christian teaching.
catholic: AFFIRM; adventist: QUALIFY
The instructed scribe models a theological balance of valuing inherited historical tradition alongside continuing revelation and progressive present truth.
anglican: AFFIRM; adventist: QUALIFY

各教派による解釈

各解釈は独立して生成されており、他の教派の回答は参照されていません。

Catholic

In this chapter, Jesus shifts his teaching method to parables, speaking to the crowds from a boat and privately explaining the mysteries of the Kingdom to his disciples. He outlines the diverse reception of his message through the parable of the sower, explains the coexistence of the righteous and the wicked until the final judgment through the weeds and the net, and highlights the hidden, supreme value and inevitable growth of the Kingdom of Heaven through the treasure, pearl, mustard seed, and leaven. The chapter concludes with his rejection in his hometown of Nazareth, where the crowds question his authority by citing his ordinary origins and naming his family members. Reception: Catholic reception heavily anchors its ecclesiological and Marian theology in this chapter. The parable of the weeds among the wheat (verses 24-30) and the dragnet (verses 47-50) provided the Latin theological foundation, championed especially by Augustine against the Donatists, for viewing the pilgrim Church as a 'corpus permixtum' (a mixed body) containing both saints and sinners until the eschatological harvest. Eastern Fathers, particularly John Chrysostom, emphasized the parable of the sower (verses 3-23) to defend human free will, teaching that the seed is identical but the varied soils represent the hearer's active, mutable disposition rather than fixed natures. The Second Vatican Council drew on the mustard seed (verses 31-32) to articulate the Church as the Kingdom of Christ already present in mystery, growing dynamically through history. Additionally, the naming of Jesus' 'brothers and sisters' (verses 55-56) prompted sustained apologetic reception to defend the perpetual virginity of Mary. Jerome and the Latin tradition read these as cousins or extended kin, while Eastern Catholic tradition often reads them as children of Joseph from a previous marriage; both streams universally reject the notion of subsequent biological children of Mary. Finally, the scribe bringing forth 'new and old' (verse 52) is traditionally received as the Magisterium's harmonious synthesis of the Old and New Covenants within Apostolic Tradition.

Eastern Orthodox

In this chapter, Jesus shifts His public teaching to a series of parables about the Kingdom of Heaven. He delivers the parables of the Sower, the Tares, the Mustard Seed, the Leaven, the Hidden Treasure, the Pearl of Great Price, and the Dragnet. He explains to His disciples that parables reveal the 'mysteries of the Kingdom' to those with receptive hearts while concealing them from the calloused, fulfilling Isaiah's prophecy. The chapter concludes with Jesus returning to His hometown of Nazareth, where He is rejected by those who only see Him as the carpenter's son, marveling at His wisdom but stumbling at His familiar earthly family. Reception: Eastern Orthodox reception of Matthew 13 relies heavily on the patristic consensus to read these parables as instructions on synergy (cooperation between divine grace and human free will), eschatology, and ecclesiology. John Chrysostom's exegesis of the Parable of the Sower establishes a foundational Orthodox understanding of synergy: the Sower (Christ) scatters the seed universally and without discrimination, but the fruitfulness depends entirely on the free disposition of the human heart (the soil). The soil is not fixed by nature but can be transformed through repentance. Regarding the Parable of the Tares, Chrysostom famously argued that Christ's command to 'let both grow together' (v. 30) explicitly forbids the execution of heretics, teaching that the final judgment belongs solely to the angels at the eschaton, and premature pulling risks destroying the wheat of the Church. Theophylact of Ohrid reads the Mustard Seed and the Leaven (vv. 31-33) through the lens of theosis, viewing the leaven as the grace of the Holy Spirit which is hidden in the 'three measures' of the human soul (often identified with the tripartite soul: mind, emotion, and will) to entirely transform and deify it. Finally, verses 55-56, which mention the 'brothers' and 'sisters' of Jesus, are critical for Orthodox Mariology. Following early traditions defended by Epiphanius of Salamis against those who denied Mary's perpetual virginity (the Aeiparthenos), the Orthodox Church universally identifies these siblings as children of Joseph from a previous marriage, thus safeguarding the dogma of the Ever-Virgin Mary.

Oriental Orthodox

Matthew 13 presents a decisive shift in Jesus' teaching ministry as he begins to instruct the multitudes using parables. The chapter is dominated by agricultural and domestic imagery—the sower, the wheat and tares, the mustard seed, and the leaven—which illustrate the mysteries, growth, and mixed present reality of the Kingdom of Heaven. It transitions to parables emphasizing the absolute value of the Kingdom, depicted as hidden treasure and a pearl of great price, before concluding with the eschatological parable of the dragnet and Jesus' subsequent rejection in his hometown of Nazareth due to the locals' inability to see beyond his familiar human origins. Reception: The Oriental Orthodox tradition receives this chapter through a deeply Christological and ascetic lens. The parables are not merely ethical illustrations but reveal the mystery of the Incarnation. Cyril of Alexandria, foundational to the miaphysite tradition, interprets the 'leaven' (verse 33) as the life-giving Word of God hidden within human nature; just as leaven permeates the dough entirely to transform it without being destroyed, the divine nature unites with humanity to form one incarnate nature, vivifying it into incorruption. Syriac fathers like Philoxenus of Mabbug and Jacob of Serugh apply a strict ascetic hermeneutic to the parables of the Sower and the Pearl. The varying yields of thirty, sixty, and a hundredfold (verses 8, 23) are read as ascending stages of monastic and spiritual perfection, from basic commandment-keeping to total dispassion and virginity. The 'pearl of great price' (verse 46) is universally identified in Syriac and Coptic hymnography as Christ Himself, whose indivisible nature demands the total self-emptying of the believer. The rejection at Nazareth (verses 54-58) is interpreted as a warning against the 'stumbling block' of the flesh; the townspeople's focus on the 'carpenter's son' blinded them to the hidden divine nature, a failure of spiritual perception that the Orthodox faithful are urged to avoid through faith.

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すべての翻訳

7のパブリックドメイン訳による同じ章。

WEB · World English Bible

¹On that day Jesus went out of the house and sat by the seaside. ²Great multitudes gathered to him, so that he entered into a boat and sat; and all the multitude stood on the beach. ³He spoke to them many things in parables, saying, “Behold, a farmer went out to sow. ⁴As he sowed, some seeds fell by the roadside, and the birds came and devoured them. ⁵Others fell on rocky ground, where they didn’t have much soil, and immediately they sprang up, because they had no depth of earth. ⁶When the sun had risen, they were scorched. Because they had no root, they withered away. ⁷Others fell among thorns. The thorns grew up and choked them. ⁸Others fell on good soil and yielded fruit: some one hundred times as much, some sixty, and some thirty. ⁹He who has ears to hear, let him hear.” ¹⁰The disciples came, and said to him, “Why do you speak to them in parables?” ¹¹He answered them, “To you it is given to know the mysteries of the Kingdom of Heaven, but it is not given to them. ¹²For whoever has, to him will be given, and he will have abundance; but whoever doesn’t have, from him will be taken away even that which he has. ¹³Therefore I speak to them in parables, because seeing they don’t see, and hearing, they don’t hear, neither do they understand. ¹⁴In them the prophecy of Isaiah is fulfilled, which says, ‘By hearing you will hear, and will in no way understand; Seeing you will see, and will in no way perceive; ¹⁵for this people’s heart has grown callous, their ears are dull of hearing, and they have closed their eyes; or else perhaps they might perceive with their eyes, hear with their ears, understand with their heart, and would turn again, and I would heal them.’ ¹⁶“But blessed are your eyes, for they see; and your ears, for they hear. ¹⁷For most certainly I tell you that many prophets and righteous men desired to see the things which you see, and didn’t see them; and to hear the things which you hear, and didn’t hear them. ¹⁸“Hear, then, the parable of the farmer. ¹⁹When anyone hears the word of the Kingdom and doesn’t understand it, the evil one comes and snatches away that which has been sown in his heart. This is what was sown by the roadside. ²⁰What was sown on the rocky places, this is he who hears the word and immediately with joy receives it; ²¹yet he has no root in himself, but endures for a while. When oppression or persecution arises because of the word, immediately he stumbles. ²²What was sown among the thorns, this is he who hears the word, but the cares of this age and the deceitfulness of riches choke the word, and he becomes unfruitful. ²³What was sown on the good ground, this is he who hears the word and understands it, who most certainly bears fruit and produces, some one hundred times as much, some sixty, and some thirty.” ²⁴He set another parable before them, saying, “The Kingdom of Heaven is like a man who sowed good seed in his field, ²⁵but while people slept, his enemy came and sowed darnel weeds also among the wheat, and went away. ²⁶But when the blade sprang up and produced grain, then the darnel weeds appeared also. ²⁷The servants of the householder came and said to him, ‘Sir, didn’t you sow good seed in your field? Where did these darnel weeds come from?’ ²⁸“He said to them, ‘An enemy has done this.’ “The servants asked him, ‘Do you want us to go and gather them up?’ ²⁹“But he said, ‘No, lest perhaps while you gather up the darnel weeds, you root up the wheat with them. ³⁰Let both grow together until the harvest, and in the harvest time I will tell the reapers, “First, gather up the darnel weeds, and bind them in bundles to burn them; but gather the wheat into my barn.”’” ³¹He set another parable before them, saying, “The Kingdom of Heaven is like a grain of mustard seed which a man took, and sowed in his field, ³²which indeed is smaller than all seeds. But when it is grown, it is greater than the herbs and becomes a tree, so that the birds of the air come and lodge in its branches.” ³³He spoke another parable to them. “The Kingdom of Heaven is like yeast which a woman took and hid in three measures of meal, until it was all leavened.” ³⁴Jesus spoke all these things in parables to the multitudes; and without a parable, he didn’t speak to them, ³⁵that it might be fulfilled which was spoken through the prophet, saying, “I will open my mouth in parables; I will utter things hidden from the foundation of the world.” ³⁶Then Jesus sent the multitudes away, and went into the house. His disciples came to him, saying, “Explain to us the parable of the darnel weeds of the field.” ³⁷He answered them, “He who sows the good seed is the Son of Man, ³⁸the field is the world, the good seeds are the children of the Kingdom, and the darnel weeds are the children of the evil one. ³⁹The enemy who sowed them is the devil. The harvest is the end of the age, and the reapers are angels. ⁴⁰As therefore the darnel weeds are gathered up and burned with fire; so will it be at the end of this age. ⁴¹The Son of Man will send out his angels, and they will gather out of his Kingdom all things that cause stumbling and those who do iniquity, ⁴²and will cast them into the furnace of fire. There will be weeping and gnashing of teeth. ⁴³Then the righteous will shine like the sun in the Kingdom of their Father. He who has ears to hear, let him hear. ⁴⁴“Again, the Kingdom of Heaven is like treasure hidden in the field, which a man found and hid. In his joy, he goes and sells all that he has and buys that field. ⁴⁵“Again, the Kingdom of Heaven is like a man who is a merchant seeking fine pearls, ⁴⁶who having found one pearl of great price, he went and sold all that he had and bought it. ⁴⁷“Again, the Kingdom of Heaven is like a dragnet that was cast into the sea and gathered some fish of every kind, ⁴⁸which, when it was filled, fishermen drew up on the beach. They sat down and gathered the good into containers, but the bad they threw away. ⁴⁹So it will be in the end of the world. The angels will come and separate the wicked from among the righteous, ⁵⁰and will cast them into the furnace of fire. There will be weeping and gnashing of teeth.” ⁵¹Jesus said to them, “Have you understood all these things?” They answered him, “Yes, Lord.” ⁵²He said to them, “Therefore every scribe who has been made a disciple in the Kingdom of Heaven is like a man who is a householder, who brings out of his treasure new and old things.” ⁵³When Jesus had finished these parables, he departed from there. ⁵⁴Coming into his own country, he taught them in their synagogue, so that they were astonished and said, “Where did this man get this wisdom and these mighty works? ⁵⁵Isn’t this the carpenter’s son? Isn’t his mother called Mary, and his brothers James, Joses, Simon, and Judas? ⁵⁶Aren’t all of his sisters with us? Where then did this man get all of these things?” ⁵⁷They were offended by him. But Jesus said to them, “A prophet is not without honor, except in his own country and in his own house.” ⁵⁸He didn’t do many mighty works there because of their unbelief.

KJV · King James Version

¹The same day went Jesus out of the house, and sat by the sea side. ²And great multitudes were gathered together unto him, so that he went into a ship, and sat; and the whole multitude stood on the shore. ³And he spake many things unto them in parables, saying, Behold, a sower went forth to sow; ⁴And when he sowed, some seeds fell by the way side, and the fowls came and devoured them up: ⁵Some fell upon stony places, where they had not much earth: and forthwith they sprung up, because they had no deepness of earth: ⁶And when the sun was up, they were scorched; and because they had no root, they withered away. ⁷And some fell among thorns; and the thorns sprung up, and choked them: ⁸But other fell into good ground, and brought forth fruit, some an hundredfold, some sixtyfold, some thirtyfold. ⁹Who hath ears to hear, let him hear. ¹⁰And the disciples came, and said unto him, Why speakest thou unto them in parables? ¹¹He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. ¹²For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath. ¹³Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. ¹⁴And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: ¹⁵For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them. ¹⁶But blessed are your eyes, for they see: and your ears, for they hear. ¹⁷For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. ¹⁸Hear ye therefore the parable of the sower. ¹⁹When any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart. This is he which received seed by the way side. ²⁰But he that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it; ²¹Yet hath he not root in himself, but dureth for a while: for when tribulation or persecution ariseth because of the word, by and by he is offended. ²²He also that received seed among the thorns is he that heareth the word; and the care of this world, and the deceitfulness of riches, choke the word, and he becometh unfruitful. ²³But he that received seed into the good ground is he that heareth the word, and understandeth it; which also beareth fruit, and bringeth forth, some an hundredfold, some sixty, some thirty. ²⁴Another parable put he forth unto them, saying, The kingdom of heaven is likened unto a man which sowed good seed in his field: ²⁵But while men slept, his enemy came and sowed tares among the wheat, and went his way. ²⁶But when the blade was sprung up, and brought forth fruit, then appeared the tares also. ²⁷So the servants of the householder came and said unto him, Sir, didst not thou sow good seed in thy field? from whence then hath it tares? ²⁸He said unto them, An enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up? ²⁹But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them. ³⁰Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn. ³¹Another parable put he forth unto them, saying, The kingdom of heaven is like to a grain of mustard seed, which a man took, and sowed in his field: ³²Which indeed is the least of all seeds: but when it is grown, it is the greatest among herbs, and becometh a tree, so that the birds of the air come and lodge in the branches thereof. ³³Another parable spake he unto them; The kingdom of heaven is like unto leaven, which a woman took, and hid in three measures of meal, till the whole was leavened. ³⁴All these things spake Jesus unto the multitude in parables; and without a parable spake he not unto them: ³⁵That it might be fulfilled which was spoken by the prophet, saying, I will open my mouth in parables; I will utter things which have been kept secret from the foundation of the world. ³⁶Then Jesus sent the multitude away, and went into the house: and his disciples came unto him, saying, Declare unto us the parable of the tares of the field. ³⁷He answered and said unto them, He that soweth the good seed is the Son of man; ³⁸The field is the world; the good seed are the children of the kingdom; but the tares are the children of the wicked one; ³⁹The enemy that sowed them is the devil; the harvest is the end of the world; and the reapers are the angels. ⁴⁰As therefore the tares are gathered and burned in the fire; so shall it be in the end of this world. ⁴¹The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity; ⁴²And shall cast them into a furnace of fire: there shall be wailing and gnashing of teeth. ⁴³Then shall the righteous shine forth as the sun in the kingdom of their Father. Who hath ears to hear, let him hear. ⁴⁴Again, the kingdom of heaven is like unto treasure hid in a field; the which when a man hath found, he hideth, and for joy thereof goeth and selleth all that he hath, and buyeth that field. ⁴⁵Again, the kingdom of heaven is like unto a merchant man, seeking goodly pearls: ⁴⁶Who, when he had found one pearl of great price, went and sold all that he had, and bought it. ⁴⁷Again, the kingdom of heaven is like unto a net, that was cast into the sea, and gathered of every kind: ⁴⁸Which, when it was full, they drew to shore, and sat down, and gathered the good into vessels, but cast the bad away. ⁴⁹So shall it be at the end of the world: the angels shall come forth, and sever the wicked from among the just, ⁵⁰And shall cast them into the furnace of fire: there shall be wailing and gnashing of teeth. ⁵¹Jesus saith unto them, Have ye understood all these things? They say unto him, Yea, Lord. ⁵²Then said he unto them, Therefore every scribe which is instructed unto the kingdom of heaven is like unto a man that is an householder, which bringeth forth out of his treasure things new and old. ⁵³And it came to pass, that when Jesus had finished these parables, he departed thence. ⁵⁴And when he was come into his own country, he taught them in their synagogue, insomuch that they were astonished, and said, Whence hath this man this wisdom, and these mighty works? ⁵⁵Is not this the carpenter’s son? is not his mother called Mary? and his brethren, James, and Joses, and Simon, and Judas? ⁵⁶And his sisters, are they not all with us? Whence then hath this man all these things? ⁵⁷And they were offended in him. But Jesus said unto them, A prophet is not without honour, save in his own country, and in his own house. ⁵⁸And he did not many mighty works there because of their unbelief.

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意味が変わる相違点 (134)

v1 [stylistic]: Different phrasing for 'on that day' or 'the same day'. — “The same” (KJV, WEBSTER, DRC) vs “On that” (WEB, ASV) vs “And in that” (YLT) vs “And that” (DARBY)
v1 [grammatical]: Translating a participle ('having gone out') as a finite verb ('went out') or varying the preposition. — “went” (WEB, WEBSTER) vs “out of” (KJV, ASV) vs “having gone forth from” (YLT) vs “went from” (DARBY) vs “going” (DRC)
v2 [lexical]: Translating 'beach' versus 'shore'. — “shore” (KJV, DARBY, WEBSTER, DRC) vs “beach” (WEB, ASV) vs “beach did stand” (YLT)
v3 [stylistic]: Variations in the past tense of 'speak'. — “spoke to them” (WEB, DARBY, DRC) vs “to them” (ASV, YLT) vs “spake” (KJV) vs “spoke” (WEBSTER)
v3 [lexical]: Translating 'sower' versus 'farmer' and 'behold' versus 'lo'. — “the” (ASV, DARBY, DRC) vs “Behold a sower” (KJV, WEBSTER) vs “farmer” (WEB) vs “Lo the” (YLT)
v3 [lexical]: Translating 'out' versus 'forth'. — “forth” (KJV, ASV, YLT, WEBSTER, DRC) vs “out” (WEB, DARBY)
v4 [grammatical]: Translating a temporal infinitive phrase as a subordinate clause or gerund phrase. — “As” (WEB, ASV, DARBY) vs “And when he sowed” (KJV, WEBSTER) vs “in his sowing” (YLT) vs “whilst soweth” (DRC)
v4 [lexical]: Translating the preposition 'by' versus 'along'. — “by” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “along” (DARBY)
v4 [lexical]: Translating 'birds' versus 'fowls', and whether to add 'of the air'. — “birds” (WEB, ASV, DARBY) vs “fowls came” (KJV, WEBSTER) vs “did come” (YLT) vs “birds of the air” (DRC)
v4 [lexical]: Translating 'devour' versus 'eat'. — “devoured” (WEB, KJV, ASV, DARBY, WEBSTER) vs “devour” (YLT) vs “ate” (DRC)
v5 [stylistic]: Different words to express 'others' or 'some'. — “and others” (ASV, YLT, DARBY) vs “Some” (KJV, WEBSTER) vs “Others” (WEB) vs “And other” (DRC)
v5 [lexical]: Translating 'rocky' versus 'stony' and 'places' versus 'ground'. — “the rocky” (ASV, YLT, DARBY) vs “upon stony places” (KJV, WEBSTER) vs “on rocky ground” (WEB) vs “ground” (DRC)
v5 [stylistic]: (vv 5, 55) Contraction versus spelled-out form. — “had not” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “didn’t have” (WEB)
v5 [lexical]: Translating 'earth' versus 'soil'. — “earth” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “soil” (WEB)
v6 [grammatical]: Translating a participle as a finite verb, pluperfect, or participle. — “had risen” (WEB, WEBSTER) vs “was up” (KJV, DRC) vs “risen” (ASV) vs “having risen” (YLT) vs “rose” (DARBY)
v7 [stylistic]: Different connective and pronoun choices. — “Others” (WEB, ASV, YLT, DARBY, DRC) vs “And some” (KJV, WEBSTER)
v7 [lexical]: Translating the preposition 'upon' versus 'among'. — “among” (WEB, KJV, WEBSTER, DRC) vs “upon the” (ASV, YLT, DARBY)
v7 [lexical]: Translating the verb for 'came up' or 'grew'. — “grew” (WEB, ASV, DARBY, DRC) vs “sprung” (KJV, WEBSTER) vs “did come” (YLT)
v8 [stylistic]: Connective and pronoun choices for 'others'. — “and others” (ASV, YLT, DARBY, DRC) vs “Others” (WEB, WEBSTER) vs “But other” (KJV)
v8 [lexical]: Translating the preposition for 'on' or 'into'. — “upon the” (ASV, YLT, DARBY) vs “into” (KJV, WEBSTER) vs “on” (WEB) vs “upon” (DRC)
v8 [lexical]: Translating 'ground' versus 'soil'. — “ground” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “soil” (WEB)
v8 [lexical]: Translating 'yielded' versus 'produced' or 'brought forth'. — “yielded” (WEB, ASV) vs “brought forth” (KJV, WEBSTER) vs “were giving” (YLT) vs “produced” (DARBY) vs “they” (DRC)
v9 [grammatical]: (vv 9, 43) Translating the substantive participle 'the one having'. — “Who hath” (KJV, WEBSTER) vs “He that” (ASV, DRC) vs “He has” (WEB) vs “He is having” (YLT) vs “He that has” (DARBY)
v10 [grammatical]: Translating a participle as 'having come' or 'came and'. — “came and” (WEB, KJV, ASV, WEBSTER, DRC) vs “having come near” (YLT) vs “up” (DARBY)
v10 [stylistic]: (vv 10, 27, 36, 57) Archaisms like 'unto' versus 'to'. — “to” (WEB, YLT, DARBY, WEBSTER, DRC) vs “unto” (KJV, ASV)
v11 [grammatical]: Inclusion or exclusion of the causal conjunction 'because/that'. — “To you” (WEB, DARBY, DRC) vs “Because” (KJV, WEBSTER) vs “Unto you” (ASV) vs “that To you” (YLT)
v13 [stylistic]: Contractions and older English negation ('see not' vs 'don't see'). — “see not” (KJV, WEBSTER) vs “they” (ASV, DRC) vs “they do see” (YLT, DARBY) vs “they don’t” (WEB)
v13 [grammatical]: Differences in phrasing the negative conjunctions for 'hear' and 'understand'. — “they” (WEB, KJV, ASV, WEBSTER, DRC) vs “not hear nor” (YLT, DARBY)
v14 [stylistic]: Choice of auxiliary verb and archaic vs modern pronouns. — “ye shall” (KJV, ASV, YLT, DARBY, WEBSTER) vs “you will” (WEB) vs “you” (DRC)
v14 [lexical]: Translating the emphatic double negative 'in no way' or 'by no means'. — “shall not” (KJV, DARBY, WEBSTER, DRC) vs “will in no way” (WEB) vs “in no wise” (ASV) vs “ye” (YLT)
v14 [lexical]: Translating the emphatic double negative for 'perceive' or 'see'. — “shall not perceive” (KJV, WEBSTER, DRC) vs “will in no way” (WEB) vs “in no wise” (ASV) vs “ye” (YLT) vs “see” (DARBY)
v15 [grammatical]: Translating the subjunctive verb following 'lest'. — “should see” (KJV, DARBY, WEBSTER, DRC) vs “might perceive” (WEB) vs “perceive” (ASV) vs “might” (YLT)
v15 [grammatical]: Translating the definite article as a possessive pronoun. — “their” (WEB, KJV, ASV, WEBSTER, DRC) vs “the” (YLT, DARBY)
v15 [grammatical]: Translating the subjunctive auxiliary ('should', 'would', or 'might'). — “should” (KJV, ASV, DARBY, WEBSTER, DRC) vs “would” (WEB) vs “might” (YLT)
v16 [lexical]: Translating 'for' versus 'because'. — “for” (WEB, KJV, ASV, WEBSTER) vs “because” (YLT, DARBY, DRC)
v17 [lexical]: Translating the term 'amen'. — “verily” (KJV, ASV, YLT, DARBY, WEBSTER) vs “most certainly” (WEB) vs “amen” (DRC)
v17 [lexical]: Translating the verb 'say' versus 'tell'. — “say unto” (KJV, ASV, DARBY) vs “to” (YLT, WEBSTER, DRC) vs “tell” (WEB)
v17 [lexical]: (vv 17, 43) Translating 'righteous' versus 'just'. — “righteous” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “just” (DRC)
v17 [grammatical]: Different ways to express the past negative of 'see'. — “have not seen them” (KJV, WEBSTER, DRC) vs “didn’t see” (WEB) vs “saw not” (ASV) vs “they did see” (YLT) vs “did see” (DARBY)
v17 [grammatical]: Translating the relative pronoun phrase 'the things which' or 'those things which'. — “the” (ASV, DARBY, WEBSTER) vs “the you” (WEB) vs “those things which ye” (KJV) vs “that” (YLT) vs “the that you” (DRC)
v17 [grammatical]: Different ways to express the past negative of 'hear'. — “have not heard them” (KJV, WEBSTER, DRC) vs “didn’t hear” (WEB) vs “not” (ASV) vs “they did hear” (YLT) vs “did hear” (DARBY)
v18 [lexical]: Translating 'therefore' versus 'then', and inclusion of pronouns. — “then” (WEB, ASV) vs “Hear ye therefore” (KJV, WEBSTER) vs “hear ye” (YLT) vs “hear” (DARBY) vs “you” (DRC)
v18 [lexical]: Translating 'sower' versus 'farmer'. — “sower” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “farmer” (WEB)
v19 [grammatical]: Translating the genitive absolute or substantive participle phrase. — “When any one heareth” (KJV, ASV, WEBSTER, DRC) vs “anyone hears” (WEB) vs “Every hearing” (YLT) vs “From every who hears” (DARBY)
v19 [lexical]: (vv 19, 38) Translating 'evil' versus 'wicked'. — “wicked” (KJV, DARBY, WEBSTER, DRC) vs “evil” (WEB, ASV, YLT)
v19 [interpretive]: (vv 19, 20) Interpreting the passive participle 'sown' as referring to the seed or the person. — “what was sown” (WEB) vs “he which received seed” (KJV) vs “that was sown” (ASV) vs “that sown” (YLT) vs “that is sown” (DARBY) vs “who” (WEBSTER) vs “that the” (DRC)
v20 [grammatical]: (vv 20, 22) Translating the present participle 'hearing'. — “that heareth” (KJV, ASV, WEBSTER, DRC) vs “who hears” (WEB, DARBY) vs “who is hearing” (YLT)
v21 [grammatical]: Translating 'has not' or 'has no'. — “Yet hath he not” (KJV, ASV, DRC) vs “has no” (WEB) vs “and hath” (YLT) vs “but has no” (DARBY) vs “hath” (WEBSTER)
v21 [lexical]: Translating the verb for stumbling, falling away, or being offended. — “is offended” (KJV, WEBSTER) vs “stumbles” (WEB) vs “stumbleth” (ASV) vs “stumbled” (YLT) vs “immediately” (DARBY) vs “presently scandalized” (DRC)
v22 [lexical]: (vv 22, 38) Translating the conjunction as 'and' or 'but'. — “and” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “but” (WEB)
v22 [lexical]: Translating the word for 'care' or 'anxiety', including pluralization. — “care” (KJV, ASV, WEBSTER, DRC) vs “cares” (WEB) vs “anxiety” (YLT) vs “anxious” (DARBY)
v22 [lexical]: Translating the word for 'age' or 'world'. — “this world” (KJV, WEBSTER, DRC) vs “age” (WEB, YLT) vs “the” (ASV) vs “life” (DARBY)
v22 [lexical]: Translating 'deceit' versus 'deceitfulness'. — “deceitfulness” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “deceit” (DARBY)
v22 [lexical]: Translating 'choke' with or without 'up'. — “choke” (WEB, KJV, ASV, DARBY, WEBSTER) vs “do” (YLT) vs “choketh up” (DRC)
v22 [interpretive]: Interpreting the subject of 'becomes unfruitful' as the person ('he') or the word ('it'). — “he becometh unfruitful” (KJV, ASV, WEBSTER) vs “becomes” (WEB, DARBY) vs “it” (YLT) vs “fruitless” (DRC)
v23 [grammatical]: Translating the present participles 'hearing' and 'understanding'. — “that heareth” (KJV, ASV, WEBSTER, DRC) vs “who hears” (WEB) vs “who is hearing” (YLT) vs “who hears and understands” (DARBY)
v23 [lexical]: Translating the pronouns 'some' versus 'one' or 'another'. — “some” (KJV, ASV, WEBSTER) vs “and” (WEB, YLT) vs “and one” (DARBY) vs “and another” (DRC)
v24 [grammatical]: Translating the participle as a relative clause or keeping it as a participle. — “who” (WEB, WEBSTER) vs “that” (ASV, DRC) vs “sowing” (YLT, DARBY) vs “which sowed” (KJV)
v24 [lexical]: Translating 'seed' as singular or plural. — “seed” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “seeds” (DRC)
v25 [grammatical]: Translating the infinitive phrase 'while men slept' or 'while people were sleeping'. — “men slept” (KJV, ASV, DARBY, WEBSTER) vs “people” (WEB) vs “are sleeping” (YLT) vs “were asleep” (DRC)
v25 [lexical]: Translating 'tares', 'darnel', or 'cockle', and the specific verb used for sowing over/among. — “sowed tares among” (KJV, WEBSTER) vs “darnel weeds also” (WEB) vs “also” (ASV) vs “darnel in” (YLT) vs “darnel amongst” (DARBY) vs “oversowed cockle” (DRC)
v25 [lexical]: Translating the verb for 'went away' or 'departed'. — “away” (WEB, ASV, YLT, DARBY) vs “went his way” (KJV, DRC) vs “departed” (WEBSTER)
v26 [lexical]: (vv 26, 29) Translating the conjunction as 'but' or 'and'. — “But” (WEB, KJV, ASV, DARBY, WEBSTER) vs “and” (YLT, DRC)
v26 [lexical]: Translating the noun for 'blade/herb' and the verb for 'sprang/shot up'. — “sprang” (WEB, ASV) vs “blade was sprung” (KJV, DRC) vs “herb sprang” (YLT) vs “shot” (DARBY) vs “had” (WEBSTER)
v26 [lexical]: Translating the phrase for 'produced fruit' or 'produced grain'. — “brought forth fruit” (KJV, ASV, WEBSTER) vs “produced grain” (WEB) vs “yielded” (YLT) vs “produced” (DARBY) vs “had” (DRC)
v27 [lexical]: Translating 'servants' versus 'bondmen'. — “servants” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “bondmen” (DARBY)
v27 [stylistic]: Archaic versus modern pronouns ('thy' vs 'your'). — “thy” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “your” (WEB)
v28 [stylistic]: 'said to' versus 'saith to'. — “to” (WEB, DARBY, WEBSTER, DRC) vs “said unto” (KJV, ASV) vs “saith to” (YLT)
v28 [grammatical]: Translating the aorist verb as simple past or present perfect. — “hath done” (KJV, ASV, WEBSTER, DRC) vs “has” (WEB, DARBY) vs “did” (YLT)
v28 [stylistic]: Use of 'said/say' versus 'asked', and inclusion of the subject 'servants'. — “to” (YLT, WEBSTER, DRC) vs “asked” (WEB) vs “servants said unto” (KJV) vs “say” (ASV) vs “bondmen to” (DARBY)
v29 [lexical]: Translating 'no' versus 'nay'. — “No” (WEB, YLT, DARBY, WEBSTER, DRC) vs “said Nay” (KJV) vs “saith” (ASV)
v29 [lexical]: (vv 29, 30, 36, 38, 40) Translating the weed as 'tares', 'darnel', or 'cockle'. — “tares ye” (KJV, ASV, WEBSTER) vs “darnel weeds you” (WEB) vs “darnel” (YLT) vs “darnel should” (DARBY) vs “cockle you” (DRC)
v30 [lexical]: Translating 'let' versus 'suffer' (allow). — “Let” (WEB, KJV, ASV, WEBSTER) vs “suffer” (YLT, DARBY, DRC)
v30 [lexical]: Translating 'say to' versus 'tell'. — “say to” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “tell” (WEB)
v30 [grammatical]: (vv 30, 39) Translating the plural pronoun as 'them' or collective 'it'. — “them in” (WEB, KJV, ASV, WEBSTER) vs “it into” (DARBY, DRC) vs “it” (YLT)
v30 [lexical]: Translating the noun for 'barn', 'storehouse', or 'granary'. — “barn” (WEB, KJV, ASV, WEBSTER, DRC) vs “storehouse” (YLT) vs “granary” (DARBY)
v31 [lexical]: (vv 31, 33, 44, 45, 47, 52) Translating 'heaven' versus 'the heavens'. — “heaven” (WEB, KJV, ASV, WEBSTER, DRC) vs “the heavens” (YLT, DARBY)
v32 [lexical]: Translating the comparative as 'smaller/less than' or superlative 'least of'. — “the least of” (KJV, WEBSTER) vs “smaller than” (WEB) vs “less than” (ASV) vs “than” (YLT) vs “less indeed than” (DARBY) vs “indeed” (DRC)
v32 [lexical]: Translating the comparative as 'greater than' or superlative 'greatest among'. — “greater than” (WEB, ASV, DARBY) vs “the greatest among” (KJV, WEBSTER) vs “of the” (YLT) vs “greater than all” (DRC)
v32 [stylistic]: Archaic 'becometh' versus modern 'becomes'. — “becometh” (KJV, ASV, YLT, WEBSTER, DRC) vs “becomes” (WEB, DARBY)
v32 [lexical]: Translating 'of heaven' versus 'of the air'. — “the air” (WEB, KJV, WEBSTER, DRC) vs “heaven” (ASV, DARBY) vs “heaven do” (YLT)
v32 [lexical]: Translating the verb for 'lodge', 'rest', or 'dwell'. — “lodge in the” (KJV, ASV) vs “its” (WEB) vs “rest its” (YLT) vs “roost its” (DARBY) vs “on its” (WEBSTER) vs “dwell” (DRC)
v33 [stylistic]: Varying sentence structure for 'spoke another parable to them'. — “to” (WEB, DARBY) vs “parable spake he unto” (KJV, ASV) vs “spoke to” (WEBSTER, DRC) vs “simile to” (YLT)
v34 [stylistic]: Word order differences (e.g., placing 'to the multitudes' before or after 'in parables'). — “parables” (KJV, DARBY, WEBSTER) vs “to the multitudes” (WEB, DRC) vs “unto the multitudes” (ASV) vs “similes to the multitudes” (YLT)
v34 [textual]: Textual variant reading 'spoke nothing' versus 'did not speak'. — “did speak to” (DARBY, DRC) vs “didn’t speak to” (WEB) vs “not unto” (KJV) vs “nothing” (ASV) vs “was speaking to” (YLT) vs “spoke to” (WEBSTER)
v35 [stylistic]: 'that it might be fulfilled' versus 'so that that should be fulfilled'. — “it might” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “that should” (DARBY)
v35 [lexical]: Translating the preposition 'through' versus 'by'. — “through” (WEB, ASV, YLT, DARBY) vs “by” (KJV, WEBSTER, DRC)
v36 [textual]: Textual variant altering the verb for 'explain' or 'declare'. — “Explain to” (WEB, YLT) vs “Expound to” (DARBY, DRC) vs “Declare unto” (KJV) vs “Explain” (ASV) vs “to” (WEBSTER)
v37 [grammatical]: Translating the present participle as 'who sows' or 'that soweth'. — “that soweth” (KJV, ASV, WEBSTER, DRC) vs “who sows” (WEB) vs “who is sowing” (YLT) vs “sows” (DARBY)
v38 [lexical]: Translating 'seed' as singular, plural, or rendering the demonstrative 'these'. — “seed” (KJV, WEBSTER, DRC) vs “these” (ASV, YLT, DARBY) vs “seeds” (WEB)
v38 [lexical]: Translating 'sons' versus 'children'. — “children” (WEB, KJV, WEBSTER, DRC) vs “sons” (ASV, YLT, DARBY)
v39 [grammatical]: Translating the relative pronoun as 'that' or 'who'. — “that” (KJV, ASV, WEBSTER, DRC) vs “who” (WEB, YLT) vs “who has” (DARBY)
v39 [lexical]: (vv 39, 40, 49) Translating 'end' versus 'completion' or 'full end'. — “the end” (WEB, KJV, ASV, WEBSTER, DRC) vs “a full” (YLT) vs “completion” (DARBY)
v39 [lexical]: (vv 39, 49) Translating 'age' versus 'world'. — “world” (KJV, ASV, WEBSTER, DRC) vs “age” (WEB, YLT, DARBY)
v39 [lexical]: Translating 'reapers' versus 'harvestmen'. — “reapers” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “harvestmen” (DARBY)
v40 [lexical]: Translating the dative 'fire' as 'with fire' or 'in the fire'. — “with” (WEB, ASV) vs “burned in the” (KJV, WEBSTER) vs “is with” (YLT) vs “is” (DARBY) vs “burnt with” (DRC)
v40 [stylistic]: Choice of auxiliary and adverb for 'so shall it be'. — “so shall” (KJV, ASV, YLT, WEBSTER, DRC) vs “will” (WEB) vs “thus” (DARBY)
v40 [lexical]: (vv 40, 49) Translating the preposition 'in' versus 'at'. — “in” (KJV, ASV, YLT, DARBY, WEBSTER) vs “at” (WEB, DRC)
v40 [textual]: Textual variant adding 'this' to 'age' or 'world'. — “age” (WEB, YLT) vs “this world” (KJV, WEBSTER) vs “the” (ASV, DRC) vs “the age” (DARBY)
v41 [stylistic]: (vv 41, 42, 50) Choice of future auxiliary 'shall' versus 'will'. — “shall” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “will” (WEB)
v41 [lexical]: Translating 'scandals', 'stumbling blocks', or 'offenses'. — “cause stumbling” (WEB, ASV) vs “things that offend” (KJV, WEBSTER) vs “the stumbling-blocks” (YLT) vs “offences” (DARBY) vs “scandals” (DRC)
v41 [lexical]: Translating 'lawlessness' versus 'iniquity', and the verb for 'do', 'practise', or 'work'. — “those who” (WEB) vs “them which do iniquity” (KJV) vs “that” (ASV) vs “those doing the unlawlessness” (YLT) vs “those that practise lawlessness” (DARBY) vs “who” (WEBSTER) vs “that work” (DRC)
v42 [lexical]: Translating the preposition and article for 'into the furnace'. — “the” (WEB, ASV, DARBY, DRC) vs “into a” (KJV, WEBSTER) vs “to the” (YLT)
v42 [lexical]: (vv 42, 50) Translating 'weeping' versus 'wailing' and inclusion of the definite article. — “the weeping” (ASV, YLT, DARBY) vs “weeping” (WEB, DRC) vs “wailing” (KJV, WEBSTER)
v44 [stylistic]: 'hid' versus 'hidden'. — “hid” (KJV, YLT, DARBY, WEBSTER) vs “hidden” (WEB, ASV, DRC)
v44 [lexical]: Translating the prepositional phrase 'from his joy' or 'for joy thereof'. — “for” (KJV, WEBSTER, DRC) vs “hid In his” (WEB) vs “hid and in his” (ASV) vs “from his” (YLT) vs “the” (DARBY)
v44 [lexical]: (vv 44, 46) Translating the pronoun 'whatever' or 'all that'. — “that” (WEB, KJV, ASV, WEBSTER, DRC) vs “as much as” (YLT) vs “whatever” (DARBY)
v44 [stylistic]: Archaic 'hath' versus modern 'has'. — “hath” (KJV, ASV, WEBSTER, DRC) vs “has” (WEB, DARBY) vs “he selleth” (YLT)
v44 [stylistic]: Archaic 'buyeth' versus modern 'buys'. — “buyeth” (KJV, ASV, YLT, WEBSTER, DRC) vs “buys” (WEB, DARBY)
v45 [lexical]: Translating the adjective for 'fine', 'beautiful', or 'goodly'. — “goodly” (KJV, ASV, YLT, WEBSTER) vs “fine” (WEB) vs “beautiful” (DARBY) vs “good” (DRC)
v46 [textual]: Textual variant including or omitting the conjunction 'and', affecting the relative/participle structure. — “Who when he had” (KJV, WEBSTER, DRC) vs “having” (WEB, YLT) vs “and having” (ASV, DARBY)
v46 [grammatical]: Translating the participle as 'having gone away' or 'went and'. — “he” (WEB, ASV) vs “price went and” (KJV, WEBSTER) vs “having gone away hath” (YLT) vs “value he” (DARBY) vs “his way” (DRC)
v47 [interpretive]: Adding 'fish' for clarity, or translating the participle literally. — “gathered” (KJV, ASV, WEBSTER) vs “some fish” (WEB) vs “did gather together” (YLT) vs “which has together” (DARBY) vs “gathering together” (DRC)
v47 [lexical]: Translating 'every' versus 'all'. — “every” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “all” (DRC)
v49 [lexical]: Translating the verb for 'come forth' or 'go out', and 'angels' versus 'messengers'. — “angels shall come forth” (KJV, ASV, WEBSTER) vs “will” (WEB) vs “messengers” (YLT) vs “go” (DARBY) vs “go out” (DRC)
v49 [lexical]: Translating 'separate' versus 'sever'. — “sever” (KJV, ASV, DARBY, WEBSTER) vs “separate” (WEB, YLT) vs “shall separate” (DRC)
v49 [lexical]: Translating 'righteous' versus 'just', and whether to explicitly translate 'midst'. — “just” (KJV, WEBSTER, DRC) vs “righteous” (WEB, ASV) vs “midst of the righteous” (YLT) vs “midst of the” (DARBY)
v51 [textual]: Textual variant including or omitting 'Jesus said to them'. — “to” (YLT, DARBY, WEBSTER, DRC) vs “say unto” (KJV, ASV) vs “answered” (WEB)
v52 [stylistic]: 'said to' versus 'said unto'. — “said to” (WEB, YLT, DARBY) vs “said” (ASV, DRC) vs “unto” (KJV) vs “to” (WEBSTER)
v52 [lexical]: Translating 'therefore' versus 'for this reason'. — “Therefore” (WEB, KJV, ASV, WEBSTER, DRC) vs “Because of this” (YLT) vs “For this reason” (DARBY)
v52 [grammatical]: Translating the apposition as a relative clause or keeping it as apposition. — “a” (ASV, YLT, DARBY, WEBSTER, DRC) vs “who a” (WEB) vs “that is an” (KJV)
v52 [stylistic]: Archaic 'bringeth' versus modern 'brings'. — “who” (ASV, WEBSTER, DRC) vs “who brings” (WEB, DARBY) vs “which bringeth forth” (KJV) vs “who doth bring” (YLT)
v53 [lexical]: Translating the verb for 'departed' or 'withdrew'. — “departed thence” (KJV, ASV, WEBSTER) vs “from there” (WEB) vs “removed” (YLT) vs “withdrew” (DARBY) vs “passed from” (DRC)
v54 [lexical]: Translating 'so that' versus 'insomuch that', and 'synagogue' as singular or plural. — “so” (WEB, YLT, DARBY, WEBSTER) vs “synagogue insomuch” (KJV, ASV) vs “synagogues so” (DRC)
v54 [lexical]: Translating the verb for being astonished or wondering. — “were astonished” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “wondered” (DRC)
v54 [lexical]: Translating 'whence' versus 'where' or 'how'. — “said Whence hath” (KJV, ASV, WEBSTER) vs “Where did” (WEB) vs “were saying to” (YLT) vs “has” (DARBY) vs “How came” (DRC)
v54 [interpretive]: Translating the demonstrative as 'this man' or 'this one', and adding a verb like 'get'. — “man” (KJV, ASV, DARBY, WEBSTER) vs “get” (WEB) vs “one” (YLT) vs “by” (DRC)
v54 [lexical]: Translating 'mighty works', 'miracles', or 'works of power'. — “these mighty works” (WEB, KJV, ASV, WEBSTER) vs “the” (YLT) vs “of power” (DARBY) vs “miracles” (DRC)
v55 [lexical]: Translating 'brothers' versus 'brethren'. — “brethren” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “brothers” (WEB)
v55 [lexical]: Translating the name 'Judas' versus 'Jude'. — “Judas” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “Jude” (DRC)
v56 [grammatical]: Translating the negative particle combined with the adjective ('are they not all' vs 'aren't all of'). — “And” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “Aren’t all of” (WEB)
v57 [lexical]: Translating the verb for being offended or stumbled, and its preposition. — “offended in him But” (KJV, ASV, WEBSTER) vs “by” (WEB) vs “stumbled at And” (YLT) vs “And” (DARBY) vs “scandalized his regard” (DRC)
v57 [lexical]: Translating the exception clause as 'except', 'save', or 'unless'. — “honour save” (KJV, DRC) vs “honor” (ASV, WEBSTER) vs “honor except” (WEB) vs “except” (YLT) vs “unless” (DARBY)
v58 [lexical]: Translating the verb for 'did not' or 'wrought not', and contractions. — “did not” (KJV, ASV, WEBSTER) vs “there” (YLT, DARBY) vs “didn’t do” (WEB) vs “wrought” (DRC)

このページの背景

原文。 Greek (TAGNT, public-domain critical text). Greek New Testament (provided text, matching the critical NA28/UBS5 tradition but with a few specific Byzantine/Majority readings like 'ἐπ᾽ αὐτοῖς' in v.14)

神の御名: Kyrios (Lord)。

参照されたが、共通理解には含まれないもの

Academic textual-historical analysis

Matthew 13 constitutes the third of the Gospel's five major discourses, frequently termed the Parable Discourse. Textual-historical analysis identifies Matthew's compositional method here as a synthesis of his primary source, Mark 4, with material from the Q source (such as the Parable of the Leaven in verse 33) and unique Matthean tradition (M), including the Weeds, the Hidden Treasure, the Pearl, and the Net. The chapter is structurally bifurcated: verses 1-35 feature public teaching to the crowds by the sea, while verses 36-52 occur privately in a house with the disciples. Historically, the agricultural details reflect first-century Palestinian realities; for example, the 'tares' or 'darnel' (zizania in verses 25-30) is a specific weed (Lolium temulentum) that visually mimics wheat until maturity, reflecting known instances of agricultural sabotage in the ancient world.

Jewish interpretation

Read historically rather than canonically, Matthew 13 is a collection of parables (meshalim) delivered by Jesus of Nazareth to Jewish audiences in the Galilee. The text utilizes standard first-century Jewish pedagogical tools—agricultural imagery, household routines, and hidden treasures—to teach about the 'Kingdom of Heaven' (Malkhut Shamayim). This concept was widely understood in Second Temple Judaism as the realization of God's sovereign rule. The chapter also demonstrates early Jewish midrashic use of prophetic texts, notably invoking Isaiah 6:9-10 to explain spiritual incomprehension among the people, a standard prophetic trope within Israel's literature.

Latter-day Saint

The text depicts Jesus teaching by the Sea of Galilee, using agrarian and domestic similes to describe the kingdom of heaven. He distinguishes between the multitude, who hear only the parables, and his disciples, to whom he explains the mysteries (Matthew 13:11-16). He outlines how the word is received (13:18-23), how enemies plant corruption (13:24-30), the kingdom's expansive growth (13:31-33), and the final separation of the wicked from the just (13:47-50).

Jehovah's Witnesses

In Matthew 13, Jesus shifts his teaching method, addressing the multitudes from a boat entirely in parables. He uses common agricultural and commercial imagery—sowing seed, weeds among wheat, mustard seeds, leaven, hidden treasure, pearls, and a dragnet—to illustrate the nature, growth, and culmination of the Kingdom of Heaven. He explains to his disciples that this method serves a dual purpose: it conceals the 'sacred secrets' of the Kingdom from the unresponsive masses, fulfilling Isaiah's prophecy of a spiritually dull people, while revealing truth to those with receptive hearts. The chapter concludes with Jesus being rejected in his hometown, where the locals focus on his familiar, earthly family rather than his divine wisdom.

NCBによる翻訳の選択 (36)

v1: On that day — Translates the temporal dative phrase accurately into contemporary English.
v2: many crowds — Accurately reflects the plural noun, highlighting the number shift feature to the collective singular later in the verse.
v3: Look — Translates the interjection into contemporary English without archaic vocabulary.
v4: along the path — Renders the preposition and definite article idiomatically for an agricultural context.
v5: much earth — Maintains the repetition of the Greek word 'gē' consistently.
v6: they withered — Translates the passive verb directly, preserving the morphological rhyme with 'scorched'.
v8: some... some... some — Preserves the repetitive structure and refrain found in the Greek.
v9: The one who has — Accurately translates the masculine substantive participle into dignified modern English.
v11: Because to you it is given — Reflects the causal conjunction and passive verb, the implications of which for sovereign revelation versus judicial blinding are disputed among traditions.
v11: kingdom of the heavens — Preserves the plural noun characteristic of Matthew's preferred phrasing.
v12: even what he has — Renders the relative clause smoothly into contemporary syntax.
v13: For this reason — Renders the prepositional phrase literally and clearly.
v15: has grown dull — Captures the passive verb describing the heart's condition in modern English without archaic idioms.
v17: truly — Provides a dignified, standard modern rendering of 'amen' when used as an introductory particle.
v19: word of the kingdom — Direct translation of the genitive phrase, though its inherent power to produce faith without sovereign regeneration is disputed among traditions.
v19: the one sown — Preserves the masculine singular participle syntactically identifying the person as the seed, a detail relevant to the dispute among traditions over human free will versus sovereign regeneration.
v20: the one hearing the word and immediately receiving it with joy — Translates the present active participles, though whether this temporary joy constitutes true, regenerative conversion is disputed among traditions.
v21: falls away — Conveys the literal stumbling or apostasy implied by the verb, the conditional perseverance implications of which are disputed among traditions.
v24: kingdom of the heavens is like a man — Maintains the comparative formula introducing the parable, whose application to the visible church as a mixed body is disputed among traditions.
v25: while the men were sleeping — Translates the articular infinitive with accusative subject temporally, retaining the definite article.
v25: oversowed darnel — Accurately reflects the prefix of the verb 'epespeiren' (sowed upon) and the specific agricultural weed referenced.
v27: Lord — Consistently applies the divine-name map rule for 'Kyrios', despite its parable context addressing a human master.
v30: Let both grow together — Translates the imperative to allow simultaneous growth, a command whose application to forbidding schismatic church movements is disputed among traditions.
v31: grain of mustard seed — Preserves the comparative analogy, whose depiction of progressive, visible kingdom growth is disputed among traditions.
v32: garden plants — Updates the botanical terminology for 'lachanon' to reflect cultivated vegetables or plants.
v34: was speaking nothing — Follows the preferred textual reading 'ouden elalei' over the variant 'ouk elalei', preserving the continuous aspect.
v35: through the prophet — Follows the majority textual tradition, rejecting the early scribal insertion of 'Isaiah' which erroneously attributes the Psalm 78 quotation.
v38: the field is the world — Directly translates the allegorical mapping, whose preclusion of congregational discipline within the church is disputed among traditions.
v39: culmination of the age — Translates the compound noun emphasizing the consummation of the era, the eschatological and missiological implications of which are disputed among traditions.
v44: sells everything he has — Translates the totalizing phrase, whose requirement for absolute monastic renunciation or acquisition of the Spirit is disputed among traditions.
v47: gathered some of every kind — Translates the prepositional phrase without interpretively adding 'fish', matching the inclusive nature of the parable.
v51: Jesus says to them — Follows the historical present indicative found in the best manuscripts, rejecting the variant that omits his name or changes the verb.
v52: things new and old — Maintains the substantive adjectives, the balance of which regarding historical tradition and progressive revelation is disputed among traditions.
v55: brothers — Translates the literal familial term, though whether these are extended relatives to preserve Mary's perpetual virginity is disputed among traditions.
v55: Joseph — Follows the stronger manuscript reading 'Ioseph', rejecting the scribal harmonization with Mark 6:3 'Joses'.
v58: did not do many mighty works — Renders the negative clause directly, though whether this implies divine works are cooperatively restricted by human faith is disputed among traditions.

知っておくべき制限事項

This is AI-generated and source-grounded, and it is approved by no community that holds these traditions.
The readings were produced in isolated calls that do not see one another. Isolation prevents anchoring; it does not make them independent witnesses.
The Nicene-Trinitarian boundary, and the decision not to seat non-denominational Evangelicalism separately (it is a cross-traditional movement already present within several voting profiles), are editorial choices.
The roster, the grouping into three families, and the rule that families (not seat counts) carry consensus all shape the result. A different roster would produce a different synthesis.
One profile cannot exhaust a tradition; the synthesis reflects what the profiles said, not everything the traditions hold.
The non-voting panels (Academic, Jewish) never vote; LDS and Jehovah's Witness readings are a comparative appendix only.
Any profiles excluded for this chapter after failing the audit are named on the page and removed from the eligible roster for it.
The rendering is unreviewed by any tradition, and every contested wording it settled is listed in Choices Made — where the text forced a decision, the decision is documented rather than hidden behind a claim of preserved ambiguity.

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